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Erasmus and the Colloquial Emotions This is a repository copy of Erasmus and the Colloquial Emotions. White Rose Research Online URL for this paper: https://eprints.whiterose.ac.uk/169622/ Version: Published Version Article: Cummings, Brian (2020) Erasmus and the Colloquial Emotions. Erasmus Studies: Journal of the Erasmus of Rotterdam Society. pp. 127-150. ISSN 0276-2854 https://doi.org/10.1163/18749275-04002004 Reuse This article is distributed under the terms of the Creative Commons Attribution (CC BY) licence. This licence allows you to distribute, remix, tweak, and build upon the work, even commercially, as long as you credit the authors for the original work. More information and the full terms of the licence here: https://creativecommons.org/licenses/ Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. [email protected] https://eprints.whiterose.ac.uk/ Erasmus Studies 40 (2020) 127–150 brill.com/eras Erasmus and the Colloquial Emotions Brian Cummings University of York, York, UK [email protected] Abstract Cognitive philosophy in recent years has made conversation central to the experience of emotion: we recognise emotions in dialogue. What lesson can be drawn from this for understanding Erasmus’ Colloquies? This work has often been rifled for its treatment of ideas and opinions, but it also offers a complex and highly imaginative treatment of conversation, originating as rhetorical exercises in De copia. This essay reconfigures the Colloquies in such terms, especially those involving female interlocutors, drawing on the riches of ancient interest in conversation in Plato, Cicero and Quintilian, and also on the vogue for dialogue in Renaissance Italy from Leonardo Bruni to Castiglione. Keywords conversation – emotion – recognition – rhetoric – dialogue – women … Le plus fructueux et naturel exercice de nostre esprit, c’est à mon gré la conference. J’en trouve l’usage plus doux que d’aucune autre action de nostre vie.1 michel de montaigne, ‘De l’art de conferer’, Essais, iii.8 ∵ 1 Montaigne, Les Essais, ed. P. Villey and V.-L. Saulnier (Paris: Presses Universitaires de France, 2004), p. 922. © brian cummings, 2020 | doi:10.1163/18749275-04002004 This is an open access article distributed under the terms of the cc by 4.0Downloaded license. from Brill.com01/05/2021 12:10:02PM via free access 128 cummings Conversation, Montaigne avers, is the most natural function of the human spirit. A faculty of speaking is the key to the art of living: so much so that he would sooner give up the sense of sight than hearing or speech. Montaigne means by ‘la conference’, above all, the exercise of spirited debate: he wants someone to disagree with. The mind is invigorated by communication with other vigorous minds. Cicero in De finibus is cited by Montaigne in approv- ing affirmation: Neque enim disputari sine reprehensione potest. ‘There can be no debate without contradiction’, it appears; although it is also worth noting that Montaigne fails to quote the remainder of Cicero’s sentence: ‘it is equally impossible to debate properly with ill-temper or obstinacy’.2 This passage in De finibus is, of course, well known to Erasmus, who agreed with the latter sentiment as much if not more than with the first. The fine line between controversy and decorum, between wit and discord, is one of the first principles of Erasmus in politics or religion, or in the moral life, or at dinner parties. Conversation is thus an art of agreement as well as disagreement, for which Cicero is once again the champion. Cicero’s nemesis Julius Caesar ‘sur- passed them all’ as an orator, he says, because even at the bar he would use his conversational style (sermone) ‘to defeat other advocates with their elaborate orations’.3 Cicero goes on in De officiis to say that conversation: should be easy and not in the least dogmatic; it should have the spice of wit. And the one who engages in conversation should not debar others from participating in it, as if he were entering upon a private monopoly; but, as in other things, so in a general conversation (in sermone communi) he should think it not unfair for each to have his turn. For Montaigne in particular, as for the sixteenth century in general, and for some time after, ‘l’art de conferer’ was embodied in the Familiaria Colloquia of Erasmus. This was first published in November 1518, by Johannes Froben, in an unauthorized octavo of eighty pages, of about a dozen exercises in polite conversation.4 In March 1519, Erasmus consented to a revised version by Dirk Martens. By March 1522, as it found definitive form, the book had been reis- sued around thirty times, in copies printed in Paris, Leipzig, Antwerp, Vienna, Kraków, Mainz, Augsburg, Cologne, and Strasbourg, as well as Basel and Lou- vain.5 The number of the colloquies, and the work’s ambition, grew and grew 2 Cicero, De finibus, 1.8.28. 3 Cicero, De officiis, 1.37.133. 4 Familiarium colloquiorum formulae (Basel: Johannes Froben, 1518). 5 Craig R. Thompson, ‘Introduction’, in cwe 39: xxiv. Erasmus StudiesDownloaded 40 from (2020) Brill.com01/05/2021 127–150 12:10:02PM via free access erasmus and the colloquial emotions 129 until the edition by Hieronymus Froben and Nicolaus Episcopius in 1533.6 By now a full-scale book of dialogues, this edition formed the basis for the posthu- mous Opera omnia, comprising sixty-one model cases of human interaction in speech. In the prefatory letter to the March 1519 edition, Erasmus describes the work as consisting of ‘phrases useful in daily intercourse and … conversation over the dinner-table’.7Yet in his apology ‘To the reader’ dated 21 May 1526, appended to most editions as a short treatise, De utilitate colloquiorum, Erasmus says little about the art of conversation, either in theory or practice. Instead, pursued by ‘slander’, he regrets how these days ‘it is not safe to publish any book except under armed guard’.8 Conversation, it seems, follows its own law of entropy, and by now (as in many matters), Erasmus associated it with the controversies and reprehensions the colloquies had subsequently run into. This reflects the turbulence of the times, and especially of the Luther affair. The faculty of the- ology in Paris in 1526 identified 69 passages in the book which were subject to error or liable to corrupt the young, and in 1528 the faculties of arts, canon law and medicine lumbered in.9 Erasmus’ statements on monks, on pilgrimages, or celibacy, or fasting, exposed him to censure: but also, perhaps, the style of the work itself caused trouble, moulded on Horace’s Satires, and conceived (as he remarked in 1519) as ‘gossip by the fireside after supper’. The book reflects what we feel in ‘our off moments, in our cups, in love, or in anger’.10 Conversation is always like that. Whatever we meant to say, however we understood each other while we were speaking, may be overtaken by mutual misunderstanding. This is, perhaps, an allegory for the intersubjective experience of emotion. Miscom- munication, upset, or anxiety, are as much a part of the history of emotion as communication, sympathy, or harmony. ‘Our feelings belong to one world’,says Proust; ‘our ability to name things and our thoughts to another; we can estab- lish a concordance between the two, but not bridge the gap’.11 This, indeed, has been the philosophical justification for the dialogue form since ancient times. Socrates uses the dialectic of conversation to enable us to pursue truth, winnowing off false opinions or glib insights on the way. Some 6 asd i-3: 771–774 conveniently sets out the progress in contents of the early editions. 7 Ep. 909 cwe lines 14–15. 8 ‘The Usefulness of the Colloquies’, cwe 40: 1097. 9 Craig R. Thompson, Headnote to De utiliitate, in cwe 40: 1096. 10 Ep. 909 cwe lines 71–72. 11 Marcel Proust,The GuermantesWay, trans. MarkTreharne (London: Penguin Books), p. 47. ‘Nous sentons dans un monde, nous pensons, nous nommons dans un autre, nous pou- vons entre les deux établir une concordance mais non combler l’intervalle’; À la recherche du temps perdu, ed. Jean-Yves Tadié, 4 vols (Paris: Gallimard, 1988), ii.349. Erasmus Studies 40 (2020) 127–150 Downloaded from Brill.com01/05/2021 12:10:02PM via free access 130 cummings readers, initially, perhaps, assume that Socrates always speaks with authority, or says what Plato believes. However, all readers have to come to terms with the views expressed by his interlocutors.12 In some dialogues, more than one insight or opinion is held in balance, in such a way that it is never resolved what to do with them, as Miles Burnyeat argues is the case in the Theaetetus.13 Hans- Georg Gadamer goes further: the dialogue form is innately open-ended or even non-committal, or commits us to no more than carrying on thinking.14 Mary Margaret McCabe remarks how varied the psychology of conversation in Plato is: ‘Likewise, engaged on a conversation, we may find ourselves stepping out- side the position we originally occupied and understanding a different point of view’.15 Characters talk to each other, interrupt each other; they say what they have been doing, they gossip, they make plans for a walk, or indulge in idle rem- iniscence. All of this makes a reader think and changes how she feels. In the humanist revival of classical dialogue in quattrocento Italy, Plato is always in mind, and Marsilio Ficino, especially, imitated his manner (as well as translating him).
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